In Celebration of Tsipouro
Tsipouro is a variety of Greek clear grape brandy produced from the distillation of white grape pomace, which are the residual pressed grapes from wine making. The name literally means the product of pomace—from tsipoura (stemfyla.) It is produced in many regions of Greece, where it may go by different names such as raki, tsikoudia, etc, and comes either plain or flavored with anise and other herbs, depending on regional customs. Until 1988 distillation licenses were issued only to farmers for family consumption. A change in the law allows tsipouro to be produced and marketed commercially, joining the long established commercial version ouzo, also a clear grape brandy, sometimes flavored with mastic.
A Short History
In the western world, distillation was known in ancient Greece as the method for water purification. During the early medieval period, Arab philosophers-alchemists in Egypt searching for elixirs experimented with a method of alembic distillation of wine to alcohol, utilizing information from ancient Egyptian practices and writings of Greek philosophers. Thus the distillation of alcohol was discovered, and when the information spread, the use of the distilled spirits transcended the original intent as elixir of life, although the name life giving water, to our days, is used for certain spirits such as eau-de-vie, aquavit, etc. The knowledge of this process, acquired by Christian monks living in Egypt, was passed on to other monastic communities of the Christian world, including that of Mount Athos in Greece.
The spirit distilled from fermented fruit came to bear the name raki, likely originating from Arabic 'araqI, literally, of liquor. The extent of distilled alcoholic beverage production in Byzantium is not known. However, recorded disclosures by noted coppersmiths from Armenia and Pontus, who built intricately decorated copper stills, indicate that distillation was practiced throughout the Byzantine Empire. Tsipouro, brandy made from tsipoura (grape pomace), was produced in Mount Athos as early as the 15th century, as corroborated by Porte firmans (Sultanic edicts) and manuscripts of the Ecumenical Patriarchate, regulating distillation in Mount Athos.
The use of raki, the distilled brandy from grapes, raisins, figs or plums flavored with sweet anise seed, was adopted by the Ottoman Turks, initially by the affluent class and later spreading to all social strata, as attested by a noted Turkish traveler visiting Constantinople in the beginning of the 17th century. In Greece also, the production and use of tsipouro, came into prominence during the Ottoman years, at the expense of wine, which was disapproved by the Turks. Thus tsipouro supplanted wine and coffee in everyday life, and was vested with ceremonial aspects for important social and life events of the Greeks. During the late years of the Ottoman Empire, raki was exported from Constantinople and Asia Minor ports to Europe, primarily to Marseilles. The freight packages were consistently marked in Italian USO…MASSALIA (for use in Marseilles), establishing in Greek parlance ouzo as an alternate name to raki and eventually as a distinct type of clear grape brandy.
After their expulsion from Asia Minor in 1922, Greek refugees settled in many parts of Greece, with Macedonia receiving a large proportion of the influx. Among the refugees were quite a few rakitzides (raki makers), who gave a new impetus to the production of tsipouro and ouzo in Greece, particularly in cities of Macedonia, Thessaly and in greater Athens.
Kazanisma in
Thessaly
Each year, autumn marks the beginning of grape harvest and wine making in all of the wine producing regions of Greece, coinciding with the preliminary activities for the distillation of tsipouro. In most areas the making of tsipouro remains a festive communal activity. The distillation process is commonly referred to as kazanisma (from the word for cauldron) or as rakizio (from raki.)
Famous for the quality of tsipouro produced in Tirnavos, Thessaly
maintains to this day the communal kazanisma
heritage. Already before the grape harvest, tsipouro
enthusiasts start negotiating the purchase of up to one half ton of wine grapes
from vineyards in Ambelon, Damasi, Rapsani, and Tirnavos areas, preferring
varieties like dimbadiki or moschato. A few traditionalists go to
great lengths to secure scarce antique grape varieties like mourlari or limniona, of some repute for higher sugar content and delectable
nose. They then crush and ferment the grapes to make wine in barrels,
preferably of the chestnut wood, that have been thoroughly cleaned, scraped and
washed to rid any unwanted residue and odors from the previous usage.
The kazanisma commences in October, after the primary fermentation of the grapes has finished and the pomace is on hand. The distilleries (kazanaria) are open to the public for the making of tsipouro, having already been booked by groups of home tsipouro makers. Since the distilleries pay taxes based on the time they remain open for operation, that is from the time the tax agent unseals the premises to the time he seals the again, appointments are scheduled around the clock, in the sequence of calls received, and it is expected that some groups will have to work through the night.
Each group arrives full of excitement and energy, carrying with vessels of pomace and wine and several two to five gallons containers, which range from contemporary plastic jugs to quintessential glass containers in delicately woven straw. The product of distillation, depending on the quantity of pomace, will be fifteen to thirty gallons, to be shared among the reveler friends. In anticipation of hours of hard work, they also bring along hampers filled with delectable foods to fuel the atmosphere of spiritual conviviality. It is after all a ritual of life, friendship and sharing, with everyone participating in the discreet steps of the kazanisma process.
Pomace, wine must, (no less then 40% of the volume) and some water are placed in the alembic (distillation apparatus) to boil over cedar wood fire maintaining temperatures reaching and exceeding 285 degrees Fahrenheit. It takes more than one hour for the first vapors to enter the spiral condenser tube, immersed in a running-water tank. The first phase, that lasts three hours, produces a low quality brandy—called chamko—of around 35-40 degrees alcoholic strength. At this point the pomace is emptied, the alembic is washed and refilled with the output of the first distillation.
The second and final distillation lasts two intense hours and requires mastery of the process and keen palates. Along with chamko, usually up to 15 pounds of sweet anise seed for fragrance are added, with a handful of salt for clarity. The temperature is now dropped to approximately 220 degrees Fahrenheit. The first extract with the highest alcoholic content may be set-aside for medicinal purposes. The remaining distillate, tsipouro, reaches 70-80 degrees alcoholic strength, its taste and strength regulated by the length of the distillation, and the temperature of the fire. All along the friends sample the output of the distillation, adjusting the parameters to create tsipouro that conforms both to incontrovertible standards, as well as personal preferences. The ceremony concludes with general clean up of the equipment and distillery. Each participant is given a bottle of tsipouro to take home for his contribution to the communal labor. The next group already is waiting to move in and repeat the rite.
Mezedes and
Tsipouradika (Ouzeri)
Like wine, tsipouro is not to be drunk alone, according to the Greek etiquette, but accompanied with food. Whilst wine is primarily consumed as part of a main meal, tsipouro is considered an aperitif, freshener of the spirit, restorer of strength, amplifier of joie-de-vivre, enhancer of social interaction. Traditionally served in thimble size glasses from a small clear glass carafe, tsipouro is drunk straight, though a glass of cool water is always handy nearby. Adding water to premium tsipouro is unthinkable, much like adding ice or soda to old single malt scotch whisky. Furthermore to appreciate it, it is essential to sip rather than toss it off. Food of many kinds is served in small plates, more to enhance than to saturate the appetite, much like the Spanish tapas.
The fondness of the Greeks for tsipouro may have been stimulated by the very existence of the establishments known as ouzeri or tsipouradika; on the other hand it was perhaps the passion for good food and social interaction that gave birth to this special breed of café-taverna. Tsipouradika are neither tavernas (familiar restaurants) nor are they kafeneia (cafés), though you can order a cup of coffee if you so desire, and you certainly will not feel hungry when you walk out. Every ouzeri or tsipouradiko, depending on the region of the country, may serve other variants of the clear grape brandy, like tsikoudia and raki. Yet each place is unique and draws its own crowd of devotees for the quality of its tsipouro and predictably for the special mezedes (appetizers) it prepares.
Part of the 20th century Greek
landscape, as an outgrowth of kafeneia, ouzeri and tsipouradika share with kafeneia many
characteristics—minimalism of space, spare and functional furniture, lack of décor,
catering to an all male clientele. After-hours groups of men stream in for a
bite, a drink and a heated discussion, usually revolving around politics. As
they sit at a table, the waiter brings small glasses for everyone, accompanied
by a twentyfiver of tsipouro. The twentyfiver is a small clear glass bottle holding twentyfive
dramia[1]
of the clear liquid, the equivalent of six fluid ounces. The first round comes
usually with a couple of little plates with olives and green onions or other
seasonal vegetables. When the twentyfiver is empty, another
one follows, with progressively more appreciated delicacies, like feta, tzatziki, octopus and shellfish, all well spiced and salty. No empty
twentyfivers
are removed from the tiny table until the bill is settled, for the count of the
little bottles determines the total amount due, since the charge is based on
the amount of tsipouro consumed not
the type and quantity of mezedes. The
ouzeri and tsipouradika during
those hours are abuzz with conversations, the air thick with cigarette smoke,
and every corner of the precious space taken, except for what is required for
gesturing and for the waiter’s rapid movements.
To trace the
appearance and evolution of the ouzeri
in Larissa, local newspaper archives at the Larissa City Library were
searched for advertisements of ouzeri or ouzeri-like establishments. There is evidence that ouzeri made their appearance in the
period following the influx of the Greek refugees from Asia Minor. Advertisements for kafeneia can be found in the newspapers during the period of 1905
and later, however ouzo or tsipouro do not appear to be part of the
house offerings until 1926. On 14 August 1926, newspaper MIKRA carried advertisements
for several beer halls and cafés
extolling the quality of their ouzo
and tsipouro, which they served with
a variety of appetizers.
Beer hall PARTHENON owner Dimitrios Armenos
Natural TSIPOURO
with various exquisite mezedes and freshest shrimp. Ice cold BEER also
with delectable mezedes, day or night
Beer hall PANTHEON owner Ioannis Kotoulas
Natural
delicious ouzo and tsipouro. Ice cold beer, various
appetizers.
Café PALLADION owner Evangelos Trambas
Purest Tsipouro
and Ouzo from Tyrnavos. FIX and NAOUSSA beers. Various delectable mezedes. Utmost cleanliness, enthusiastic
service
On 26 May 1935, the newspaper THESSALIKA NEA contains an advertisement that indicates that ouzo has been introduced to more affluent establishments.
Beer hall ZEPHYROS owner
Savvas Stavridis
Nea Agora
Athenian atmosphere bar, mezedes, ouzo and other appetizers. Sausages and cold meats. Restaurant,
banquet facility.
A resident of Larissa for many decades recalled that the chania (country inn and general store combination) of the early 30’s, in and around the Thessalian countryside, had taken to serving ouzo or tsipouro to their clientele, primarily travelers who stopped by for a brief rest, such as itinerant salesmen, tradesmen or villagers hauling produce to distant markets. With the drink, a piece of bread, some olives, a sliced tomato and perhaps a few salty anchovies were served, very much like the way the Spanish paradores of the last century originated the serving of tapas with sherry. The country inns began transforming in the late 30’s to grocery stores and occasionally to an ouzeri One can conjecture that the increase in popularity of tsipouro in the urban environment, permeated and transformed small cafés in and around Central Markets and in working-class neighborhoods, from spots only for a cup of coffee to boost fortitude during long hours of work, to places for after work simple pleasures of drinking and eating in a companionable social milieu. It is also evident that as tsipouro and ouzo were introduced into urban life, they were also incorporated into the menu of existing cafés and tavernas. Perhaps some of the cafés that specialized in serving ouzo and tsipouro were later labeled as ouzeri or tsipouradika. They remained the province of the working class well into the 50’s, when they were finally adopted by the middle class.
The following excerpt succinctly documents the appearance and evolution of tsipouradika, in the city of Volos, Thessaly.
After the Asia Minor Catastrophe, when refugees settled in Volos’ Nea Ionia, they used to drink tsipouro and eat sardines grilled on top of a little brazier, during their work breaks.
This was the beginning of Nea Ionia’s tsipouradika. Therein gathered at noon construction workers, contractors, laborers, lawyers, politicians, actors and journalists, discussing their problems, politics, closing business deals and talking about the events of the day, between sips of tsipouro and bites of mezedes.
Women were not allowed in these sociopolitical cafes. The customers nibbled on what the roasting spit cook prepared and drank out of tiny glasses. One of the more traditional places, still in existence, is KAVOURAS, on the seafront. The owner Mr. Alekos continues to grill potatoes and crawfish on a small brazier, while frying in a small pan whitebait or larger fish.
The waiter comes by the few tables to refill the drinking glasses from a carafe, nonplussed by the customers discarding cigarette butts and shrimp shells on the floor. The attraction of the store is undoubtedly the tsipouro. Mr. Alekos’ story is that he buys it exclusively from a producer in Tyrnavos. The rumor is that he has his own secret recipe that came to him by the way of the previous owner, Mr. Kavouras himself.
Posted at VOLOS.COM and translated by Dimitris Zorbas
December, 1999
Some of the traditional ouzeri became famous in their heyday for the array, quality and quantity of mezedes they served, not to mention of course the quality of tsipouro. Such items as variety of olives, marinated lupine beans, marinated octopus, fried baby squid, fried salt cod cakes with garlic sauce, sardines marinated in olive oil and lemon juice, grilled crayfish, shrimp with cucumber, braised octopus with onions and spices, fresh uncooked fava beans, beans plaki, slices of marinated albacore, marinated quartered artichokes, baked potatoes in skin, smoked ham, are but a small selection of what made the table of an ouzeri. During the 1950’s, streetwise university students in Athens were able to sustain themselves in style for a very modest price in a neighborhood ouzeri. Since then, the traditional ouzeri population has severely declined in the capital, as well as in the rest of Greece. The march of time that has brought technological progress in every part of the world, thus changing socioeconomic conditions, has condemned them to eventual extinction. To date old style ouzeri can be found still in Macedonia, Thessaly[2] and Crete, while excellent quality tsipouro is now frequently served in upscale regional specialty restaurants in major cities.
Copyright © 2003-2015 by Dimitris Zorbas. All rights reserved.